Introduction
Different paradigms draw different examples or patterns by which an occurrence takes place. Different paradigms can be used to describe the Canonization of St. Mary. This paper will look at the canonization process as it critically analyses paradigms that give an account of the processes. This will take into account performance studies analysis of the whole process and the theoretical tools applicable to help come with a clear understanding of the whole process of Canonization. This event was a major turn in Mary’s life and hence different rituals show how the paradigms would apply. This paper puts the paradigm of Anthropology as the main reference and it will be complemented by the paradigm of Historiography. Hansford (1998) illustrates that Anthropology is linked to myths, rites, and foreign practices. Flanagan (2007) describes Anthropology as a notation that is directly dictated by nature and our perception ends in objects. Within a society, organization members of the society similarly engage in rituals, pass along corporate myths and stories. This paper puts St. Mary’s canonization as a practice that is tied to rituals done by the corporate which is the Catholic priest as they call for miracles that are pointed in the canonization process. In this paradigm, anthropology is seen as the study of mankind especially its societies and customs. The secondary paradigm that supports this practice is the paradigm of Historiography. Historiography is simply the writing of history: the continuous record of events relating to human affairs or a particular society, person, or thing. The eventful past is used majorly during this process since it is seen that each canonization process follows the history of the past canonization processes. It is systematic while the record is similar and is not changed so that the meaning of canonization remains the same or different priests serve at different times. Hence it points social or symbolic side of corporate life that St. Mary had passed through and the fact that the activity was done in the public.
Paradigms
The canonization will be viewed by most as a standard or measuring rod or aspect which for this case would be a very important step that leads to the selection of a canon. During this occasion, in catholic belief, it would be the standard of measuring how holy one is to be considered sacred and thus called a saint who can be worshiped after his death. The paradigm of historiography is evident here in that despite the practice carried during the early church, the same practice is still held with no changes to it so that its meaning is not lost. History comes to give a record to the now present priests so that they do not alter the meaning of the practice. It is therefore seen as a social act as illustrated by Flanagan (2007). Canonization is also viewed as a custom that is sacred and must be done with a lot of dignity without compromise since most of the things regarded as sacred in different societies would according to them lead to death if violated. This is directly addressed by the paradigm of anthropology which analyses man’s societies and customs. Hence the practice and custom of calling all the apostles Saint. The Roman Catholic Church for many years has officially applied the customary of holiness. Certain individuals lived very exemplary Christian lives and through a lengthy process of prayer. They also studied and declared that the person is in heaven with God. This is also demonstrated by the paradigm of Historiography so that the pattern of records remains the same for The Roman Catholic Church priests. Kultermann (1993) pointed out that historiography requires a serious approach. This means that this goes beyond simple facts. This ultimately means that there is more than a mere examination of historical facts.
Contrary to the conviction of some, the Church does not create saints. What this means is that the standard of gospel holiness is a little different. Those God permits the Church to know are in heaven with Him is the simple definition. This also follows a pattern so that it is not the church creating the saints or having an influence on the process. Through the intercession of that particular person, a populace is made to believe.
This would then mean that without the confirmation of the presence of the person in heaven, and then he has not reached heaven. This is dictated by historiography since it is a practice that has been proved to be true and for other God has answered them rightly (Michelakis, 2008).
Burnett (1900) believed that Canon norms concerning the process to be followed for saints are contained in the Apostolic Constitution (Bradford, 2009). The use of the paradigm of Historiography allows greater balance. It also allows for objectivity in evaluations of different cases. This also allows for the emotions of the moment driven away. The supporting groups are the diocese and the parish. The corporate will express concerns of culture and aspects of group social behavior. The goal of ethnography is to grasp the native’s point of view, his relation to everyday life, and the realization of its purpose. Witnesses are called before the tribunal to narrate concrete facts as observed by the individual’s behavior in the society in which they live. In addition, all documents and the history of the person’s life are studied. At this Juncture, one may be crowned with the title “Servant of God”.
When the inquiry from the diocese is done other write-ups are also a sub, the acts and documents are passed on to the worshippers for submission. Here anthropology approach leads one to study the participant’s views about all aspects of corporate experience and life with others in the society. That has to do with culture as Hansford (1998) comments that Culture has a direct influence on human society. The paradigm of Historiography is used to prepare a summary. This is usually a summary of documentation. The summary helps in the proving of the heroic exercise of virtue. This is done under the direction of a relater of the main congregation. The Position undergoes an examination. This is usually done by nine theologians. They give their vote depending on their judge of the position’s behavior and life aspects. According to Blossfeld (1992), the majority of the theologians are in favor of the same. The cause is passed on for examination by cardinals and bishops. The latter are members of the congregation.
For the beatification process, a miracle is needed. This is for the amicability of the canonization of a confessor. The wonder is usually accredited to the Servant of God. The required miracle must be proven. This must be done through the appropriate canonical investigation. It must adhere to the set system analogous to that for valiant virtues. This system has a record of history to follow. With beatification, the nominee is titled “Blessed”. In a broader picture, this can be seen as a culture that has a full implication (Csordas, 1990). Behavior is therefore evaluated in terms of culture and practices. Native views from anthropology especially that one of ethnoscience may be needed to explore multiply facets in detail about the whole process.
Conclusion
This process as seen from above is a very important practice and the church must follow it. The paradigms highlighted above come in handy to give an account of the whole process. These paradigms of Anthropology and Historiography put one into a better knowledge of understanding of this process. Anthropology reveals man’s behavior in society and views of rituals and beliefs within a particular culture. While historiography lines the events as a guide to future occurrences. The judgment of a canon is favorable and is based on the history that the votes would count for the winner and the miracle is proof from God and no other standards shall be used to judge this position. The leader of the congregation presents the results of the entire course. The cause is presented to the Holy Father. He is responsible for giving his approval and authority. After this, the congregation is allowed to draft the relative decree. It is therefore based on the culture observed within the catholic faith and that is why rituals and events must be according to beliefs laid down. Without the belief and customary regulations, a canon may not qualify to reach the last stage and be appointed.
References
Blossfeld, P. (1992) History and Social Theory. Oxford, Polity Press.
Bradford, G. (2009) The Different Paradigms in Anthropology. New York: Routledge Publishers.
Burnett, B. (1900) Anthropology: an introduction to the study of man and civilization. New York, Appleton and Co.
Csordas, T. (1990) Embodiment as a paradigm for anthropology. Ethos, 18(1), 5-47.
Flanagan, P. (2007) Catholic Biblical Apologetics. Web.
Hansford, G. (1998) Encyclopedia of culture. Notes on Anthropology, 2(3), 37-39.
Kultermann, U. (1993) The History of Art History. Chicago, The University of Chicago Press.
Michelakis, P. (2008) Performance Reception: Canonization and Periodization, in a Companion to Classical Receptions. Oxford, Blackwell Publishing Ltd.